The Image Commentary · The Hexagram of Joyful Expectation

本義 “雷出地奮”，和之至也，先王作樂，既象其聲，又取其義。殷，盛也。 程傳 雷者，陽氣奮發，陰陽相薄而成聲也。陽始潛閉地中，及其動，則出地奮震也，始閉鬱，及奮發則通暢和豫，故為《豫》也。坤順震發，和順積中而發於聲，樂之象也。先王觀雷出地而奮，和暢發於聲之象，作聲樂以褒崇功德，其殷盛至於薦之上帝，推配之以祖考。“殷”，盛也。禮有殷奠，謂盛也，薦上帝，配祖考，盛之至也。

Zhu Xi's "Benyi" says: "Thunder arises from the earth and moves upward," which signifies the utmost harmony. The ancient kings composed music, drawing both from the sound of thunder and its meaning. "Yin" means grandeur. Cheng Yi's "Yichuan Commentary on the Changes" says that thunder is the sound produced by the vigorous movement of yang energy, resulting from the interaction between yin and yang. Initially, yang energy was concealed and closed within the earth, but when it began to move, it burst forth from the ground, shaking and moving upward. At first, it was restrained, but once it erupted, it became smooth and harmonious, hence the name "Yu." The lower trigram is Kun, representing compliance, and the upper trigram is Zhen, representing movement. Harmony and compliance are accumulated in the center and then expressed as sound, which is the image of music. The ancient kings observed the image of thunder emerging from the earth and moving upward, and the harmonious energy expressing itself as sound, and thus composed music to praise and honor virtue, its grandeur reaching the point of offering sacrifices to the heavenly deities, and honoring ancestors to share in the sacrifice. "Yin" means grandeur, and in the rites there is "Yin Dian," referring to grandeur. Offering sacrifices to the heavenly deities and honoring ancestors to share in the sacrifice represents the utmost grandeur.

集說 荀氏爽曰：樂者，聖人因人之豫而節之，所以養其正而閒其邪，其和可以感鬼神，而況於人乎。 鄭氏康成曰：“奮”，動也。雷動於地上，萬物乃豫也，人至樂則手欲鼓之，足欲舞之，王者功成作樂，以文得之者作龠舞，以武得之者作萬舞，各充其德而為制，祀天帝以配祖考者，使與天同饗其功也，故《孝經》云，郊祀后稷以配天，宗祀文王於明堂以配上帝也。

Collected interpretations cite Xun Shuang's view: music is what the sage regulates in accordance with people's joy, using it to cultivate virtue and restrain evil. This harmonious spirit can even move ghosts and gods, let alone human beings. Collected interpretations cite Zheng Xuan (styled Kangcheng): "Fen" means movement. Thunder shakes the earth, and thus all things rejoice. When people are extremely happy, they want to clap their hands and dance. When a king achieves his great deeds, he creates music and dance: those who gain the world through cultural virtue perform the Yu dance, and those who gain it through military strength perform the Wan dance, each according to their own virtue. When sacrificing to the heavenly emperor, ancestors are included as partners, so that ancestors may share in this achievement along with heaven. Therefore, the Classic of Filial Piety says that after sacrificing to heaven in the outskirts, the emperor sacrifices to the heavenly emperor with Hou Ji as the partner; in the Bright Hall, Wen Wang is honored as the partner of the heavenly emperor.

胡氏炳文曰：《本義》云象其聲者，樂之聲法雷之聲，又取其義者，豫以和為義，雷所以發揚化功，而鼓天地之和，樂所以發揚功德，而召神人之和也。 初六，鳴豫，志窮凶也。 本義 窮，謂滿極。 程傳 雲初六，謂其以陰柔處下，而志意窮極，不勝其豫，至於鳴也，必驕肆而致凶矣。

Collected Sayings cite Hu Bingwen's statement: Zhu Xi's "Basic Meaning" says "sound is imitated," meaning the sound of music is modeled after the sound of thunder; it also says "it also takes its meaning," meaning the hexagram "Joy" signifies harmony. Thunder is used to promote the workings of nature and to stir the harmonious qi of heaven and earth, while music is used to promote achievements and virtue, and to summon the harmonious qi between spirits and humans. The "Image Commentary" says: the initial line (Six at the Beginning) is joyful and exclaims aloud, indicating that the mind has reached its limit and thus leads to misfortune. Zhu Xi's "Basic Meaning" says: "exhausted" refers to being full to the extreme. Cheng Yi's "Yichuan Commentary on the Changes" says: the "Image Commentary" specifically mentions "the initial line" because it refers to a yin and flexible nature situated at the very bottom, yet the mind has already reached its limit, unable to restrain its joy, thus exclaiming aloud, which inevitably leads to arrogance and recklessness, inviting misfortune.

集說 楊氏簡曰：位之在下，未為窮也，豫而鳴，其志窮矣。 趙氏汝楳曰：位方在初，時勢未窮，而競躁如此，是志已先窮，自取其凶者也。 不終曰貞吉，以中正也。 程傳 能‘不終日’而‘貞’且‘吉’者，以有中正之德也。中正故其守堅而能辨之早，去之速，爻言六二處豫之道，為教之意深矣。

Collected Sayings cite Yang Jian's view: being in a low position, it is not yet considered destitute; once it becomes successful, it calls out aloud, then the mind is truly destitute. Collected Sayings also cite Zhao Ru'mei's view: being only in the first line, the situation has not yet reached its end, yet it already shows contention and restlessness, indicating that the mind has already become destitute, and misfortune is self-invoked. The Image Commentary says: being able to maintain uprightness and achieve good fortune within a day is because it possesses the virtue of being both central and upright (the original text says 'not ending in a day,' where 'day' is a corruption of '日'). Cheng Yi's Commentary on the Changes says: being able to achieve uprightness and good fortune without taking a full day is because it has the virtue of being central and upright. Only because it is central and upright can it maintain firmness, discern early and withdraw quickly. The line statement discusses the way of the second line in the hexagram of Joy, and its instructive intent is profound.

集說 黃氏淳耀曰：“中正”，即“介石”意，是推明所以“不終日”之故。 盱豫有悔，位不當也。 程傳 自處不當，失中正也，是以進退有悔。 集說 王氏申子曰：此爻與六二相反，‘盱’則不能“介于石”，“遲”則不能“不終日”，中正與不中正故也。

The collected interpretations cite Huang Chuyao's statement: "Middle uprightness" refers to the line statement "standing between stone," and it is through this that the reason for "not finishing a day" is derived. The Image Commentary says: looking upward in pursuit of pleasure leads to regret, because the position occupied is inappropriate. Cheng Yi's Commentary on the Changes states: the sixth line in the third position is improperly placed, having lost middle uprightness, hence regret occurs whether advancing or retreating. The collected interpretations also cite Wang Shenzi's statement: this line is exactly the opposite of the second line: being overly preoccupied with looking upward results in being unable to achieve the integrity of "standing between stone"; being overly hesitant leads to being unable to achieve the decisiveness of "not finishing a day." The difference lies only in whether middle uprightness is present or not.

由豫大有得，志大行也。 集說 喬氏中和曰；剛應而志行，蓋由四以陽剛為群陰所應，故其志得以大行也。 六五貞疾，乘剛也。恆不死，中未亡也。 程傳 貞而疾，由乘剛為剛所逼也。“恆不死”，中之尊位未亡也。

The Image Commentary says: People derive joy from him and gain much, because his aspirations are greatly realized. Collected Commentaries cite Qiao Zhonghe's statement: A yang line attains harmony and its aspirations are carried out, precisely because nine four, with its yang nature, is harmonized by a group of yin lines, so its aspirations can be greatly realized. The Image Commentary says: Six five maintains uprightness but suffers illness, because it is above the yang; it does not ultimately die, because it has not lost its central and honorable position. Cheng Yi's Yichuan Commentary on the Changes says: Maintaining uprightness yet suffering illness is due to 'riding on yang,' being pressed by the yang below. What is meant by 'constant non-death' is that it has not lost its central and honorable position.

集說 楊氏時曰：居豫之時，無剛健之才，逸於豫者也。孟子曰：入則無法家拂士，出則無敵國外患者，國常亡。六五之乘剛，有法家拂士敵國外患之謂也，左右救正之故以正為疾，雖未能執其中而中未亡，則不死於安樂矣，故“常不死”。 鄭氏汝諧曰：二與五皆不言豫，二靜晦，不為豫也，五乘剛，不敢豫也，若人得一固疾，雖不快於已，亦足以久其生者，有戒心也，是以終未亡而常存。

Collective commentary cites Yang Shi's view: When in the situation of the hexagram "Joyful Expectation," if one lacks strong and vigorous ability, then one is a person who takes pleasure in ease and comfort. Mencius said: If within the country there are no virtuous ministers who abide by the laws and no wise assistants, and if outside there are no hostile states and no external troubles, such a state is often doomed to destruction. The line six in the fifth position "riding on a strong line" corresponds exactly to the situation of having legalists and upright ministers, and having hostile states and external troubles. There are people on both sides who correct and support it, so it regards this correction as a disease. Although it still cannot truly uphold the middle path, it has not lost its central position, so it does not perish in ease, hence it is said "often does not die." Collective commentary also cites Zheng RuXie's view: Both lines six in the second and six in the fifth do not mention the word "joyful expectation": line six in the second is quiet and concealed, not indulging in ease; line six in the fifth is compelled by the yang line below and dares not indulge in ease. It is like a person suffering from a chronic illness, though not feeling comfortable, it can still prolong life, because it constantly maintains vigilance in its mind, so it ultimately does not perish and remains alive.

胡氏炳文曰：豫最易以溺人，六二柔中且正，能不終日而去之。六五陰柔不正，未免溺於豫矣！猶得不死者，“中未亡”也。人莫不生於憂患，而死於逸樂，以六五之中，僅得不死，然則初之“鳴”，三之“盱”，上之“冥”，其不中者，皆非生道矣。

Collecting interpretations cite Hu Bingwen's view: ease and comfort easily drown people. Six in the Second is gentle and proper, situated in the center and holding the correct position, so it can withdraw before the day is over. Six in the Fifth, though阴柔, is not in the correct position, inevitably sinking into ease and comfort. Yet it survives because of "middle but not yet lost." People are not born in ease and comfort and die in ease and comfort; relying on the "middle" of Six in the Fifth, it can only barely survive. Therefore, the "excessive ease" of Six at the Beginning, the "hesitant ease" of Six in the Third, and the "blind ease" of Six at the Top, which are not in the middle, are all paths to death.

冥豫在上，何可長也。 程傳 昏冥於豫。至於終極，災咎行及矣，其可長然乎，當速渝也。 集說 胡氏瑗曰：“何可長”者，言其悅豫過甚，至於情蕩性冥而不知所止，是“何可長”如此乎，言能渝變，則可以無咎也：王氏申子曰：豫至於上極矣，極則不可以久，速渝可也。

The Image Commentary says: being confused and indulging in ease and comfort while occupying the top line, how can this last long? Cheng Yi's Commentary on the Changes says: being immersed in ease and comfort in a confused state, reaching the very end, calamity and blame are about to arrive, how can this continue? One should change quickly. Collected Sayings cite Hu Yuan saying: the phrase 'how can it last long' refers to being excessively pleased with ease and comfort, leading to unrestrained emotions and a confused mind without knowing where to stop, how can this last? The implication is that as long as one can change, there will be no fault. Collected Sayings cite Wang Shenzi saying: The Book of Changes' hexagram Yu reaches its extreme at the top line, and when it reaches the extreme, it cannot last long, so one should change quickly.

澤中有雷，隨。君子以嚮晦入宴息。 本義 雷藏澤中，隨時休息。 程傳 雷震於澤中，澤隨震而動，為《隨》之象。君子觀象，以隨時而動，隨時之宜，萬事皆然，取其最明且近者言之。“君子以嚮晦入宴息”，君子晝則自強不息，及向昏晦，則入居於內，宴息以安其身，起居隨時，適其宜也。禮君子晝不居內，夜不居外，隨時之道也。

The Image Commentary says: There is thunder hidden in a great marsh, which is the "Great Image" of the Hexagram of Following; the gentleman takes inspiration from it, and when the sky grows dark, he enters the house to rest. Zhu Xi's "Benyi" says: Thunder is hidden in the marsh, which is following the season to rest. Cheng Yi's "Yichuan Commentary on the Changes" says: Thunder shaking within the marsh causes the marsh water to move with it, which is the image of the Hexagram of Following. The gentleman observes this image and acts in accordance with the situation; following what is appropriate at the time, all things are based on this principle, and here it is taken as the most clear and immediate example. "The gentleman follows the darkness and enters to rest": the gentleman works diligently during the day, and when the sky grows dark, he enters the house to rest his body; his daily routine follows the time, each thing being appropriate. According to ritual, the gentleman does not stay in the inner chamber during the day and does not stay outside at night, which is precisely following the time.

集說 翟氏玄曰：“晦”者冥也，雷者陽氣，春夏用事，今在澤中，秋冬時也。故君子象之，日出視事，其將晦冥，退入宴寢而休息也。 《朱子語類》：問：程子云澤隨雷動，君子當隨時宴息，是否？曰：既曰雷動，何不言君子以動作，卻言宴息，蓋其卦震下兌上，乃雷入地中之象，雷隨時伏藏，故君子亦“嚮晦入宴息”。

Collecting interpretations cite Zhai Xuan's saying: "Hui" means darkness. Thunder belongs to yang energy, which should prevail in spring and summer; now it is hidden in the marsh, indicating the time of autumn and winter. Therefore, the gentleman takes it as a model, going out to attend to affairs when the sun comes out, and retreating to his inner chamber to rest when the sky is about to grow dark. Collecting interpretations cite The Master Zhu's "Classified Sayings": Someone asked, "Cheng Yi said that the marsh moves with the thunder, and the gentleman should rest according to the time, is this correct?" The Master Zhu answered: Since it says the thunder is moving, why not talk about the gentleman should rise and act, but instead talk about resting? Because this hexagram has Zhen below and Dui above, which is the image of thunder hidden underground; the thunder follows the season and hides, so the gentleman also "goes into darkness and rests."

官有渝，從正吉也。出門交有功，不失也。 程傳 既有隨而變，必所從得正則吉也，所從不止。則有悔吝。出門而交，非牽於私，其交必正矣，正則無失而有功。 集說 俞氏琰曰：卦以陽爻為主，為主者故不當隨人，而陽亦不當隨陰，然以正從正，則隨道之當然也。

The Image Commentary says: When the matter under consideration changes, following the right path brings good fortune; going out to associate and achieving success is because there will be no mistakes. Cheng Yi's Commentary on the Changes says: Since there is a change according to the situation, one must follow the correct path to achieve good fortune; if the object followed is not correct, regret and disgrace will follow. Going out to associate without being influenced by private feelings ensures that the associate is correct; when correct, there will be no mistakes and success can be achieved. The collected interpretations cite Yu Yan's saying: This hexagram is dominated by the yang lines, and the master should not follow others, nor should yang follow yin. However, if following the correct path with the correct, it is natural to follow the way.

程傳 人之所隨，得正則遠邪，從非則失是，無兩從之理，二苟繫初，則失五矣，弗能兼與也，所以戒人從正當專一也。 案 九五、六二之應同也，在《比》、《萃》則“吉”，在《同人》則“吝”，在《隨》則“係小子”，而吝亦可知矣。所以然者。皆因卦義而變，卦義以剛下柔，柔必繫之。 故推之爻義，而知其“弗兼與也。”

The text of the Image Commentary for line six-two says: "Binding the young, it is not possible to be attached to both." The original text is missing. Cheng Yi's Commentary on the Changes says: The object one follows, if it is correct, then one is far from wrong; if one follows the wrong, one loses the right, and there is no way to follow both at the same time. If line six-two is connected to line one-nine, it will lose line nine-five, and it is impossible to attend to both sides. This is a warning that following the right path must be exclusive. Li Guangdi comments: Line nine-five and line six-two correspond with each other, and in general, the situation is the same in each hexagram. However, in the hexagrams of "Striving" and "Gathering," it says "auspicious," in the hexagram of "Following," it says "difficulties," and in the hexagram of "Following," it says "binding the young." Therefore, its shame and difficulties can be imagined. The reason for this is that it varies according to the meaning of each hexagram. The meaning of the hexagram of "Following" is that the yang is in a yielding position below the yin, and the yin must necessarily bind to it. Therefore, when we examine the meaning of the line, we know that it says "it is not possible to be attached to both."

繫丈失，志舍下也。 程傳 既隨於上，則是其志舍下而不從也。舍下而從上，舍卑而從高也，於隨為善矣。 集說 黃氏淳耀曰：人之取舍繫乎志，三志既繫於四，則所舍必在於初矣。在二則因繫以明其弗兼，在三則因舍以堅其所繫。

The Image Commentary says: Being bound to an adult man, signifies that the mind has abandoned the lower. Cheng Yi's Commentary on the Changes states: Since the line six in the third is following the line nine in the fourth, it is that its mind has abandoned the lower and no longer follows. Abandoning the lower to follow the upper is abandoning the inferior to follow the superior, which is considered good in the卦 of Following. Collected Commentaries cite Huang Chunyao's statement: A person's taking and abandoning depends on the mind. Since the line six in the third is attached to the line nine in the fourth, what it abandons must be the line nine at the beginning. In the case of line six in the second, it points out its inability to be attached to both sides by emphasizing 'attachment'; in the case of line six in the third, it firmly establishes the side it is attached to by emphasizing 'abandonment'.

案 此爻何以知其志舍下，以無剛來下之，則必從上之剛矣，四近而初遠故也。卦義以剛下柔，而此爻以柔從剛，於時義則不合，而不失乎陽唱陰隨之常理，故聖人猶嘉其志焉。

Li Guangdi remarked: How can this line be determined to have abandoned its lower position? Because the lower position does not have a yang line yielding to it, so it must follow the yang line above. Moreover, nine in the fourth position is closer, while nine at the beginning is farther away. The overall meaning of the hexagram is that yang lines are yielding to yin lines below, but this line is yin following yang. In terms of the hexagram's original intent, this does not align, yet it does not contradict the usual principle of yang leading and yin following. Therefore, the sage still commends its intention.

隨有獲，其義凶也。有孚在道，明功也。 程傳 居近君之位而有獲，其義固凶，能有孚而在道則無咎，蓋明哲之功也。 集說 袁氏樞曰：其義凶者，有凶之理也，處得其道如下所云，則無咎矣。

The Image Commentary says: following along and gaining something, in terms of principle is considered凶; holding sincerity and aligning with the right path, this is the effect brought about by wisdom. Cheng Yi's Commentary on the Changes says: being in a position close to the sovereign and gaining something, in terms of principle is originally凶; if one can hold sincerity and align with the right path, there will be no fault, this is the effect of wisdom and discernment. Collected Commentaries cite Yuan Shu saying: the phrase 'its meaning is凶' refers to the hidden principle of inviting misfortune within it; if one can handle it properly as mentioned in the following text, there will be no error.

案 義者，謂卦義也，卦義剛下於柔，而四剛為柔隨，且處近君之地，尤有招納之嫌，故曰“其艾凶也”。 孚于嘉，吉。位正中也。 程傳 處正中之位，由正中之道，孚誠所隨者正中也，所謂“嘉”也，其吉可知。 所孚之嘉謂六二也，隨以得中為善，隨之所防者過也，蓋心所說隨，則不知其過矣。

Li Guangdi remarked: The term "yi" here refers to the meaning of the hexagram. The meaning of the hexagram "Zui" (Following) is that yang is in a yielding position below yin. Nine in the Fourth, with its yang nature, is instead being followed by yin, and is located close to the sovereign, thus appearing to have the potential to attract and gather people's hearts, hence it is said "its meaning is ominous" (the original text says "its ai is ominous," where "ai" is a mistake for "yi"). The Image Commentary says: Following sincerely the good and thus attaining good fortune, is because the position of Nine in the Fifth is both correct and central. Cheng Yi's "Yichuan Commentary on the Changes" says: Being in the correct and central position, following the correct and central path, and sincerely following the correct and central direction, this is called "jia," and its good fortune is evident. The "jia" it sincerely follows refers to Six in the Second. Following with the attainment of the central is good, but one should be cautious of excess. When the heart is pleased, one may follow without realizing the excess.

案 當隨之時，居尊位而有正中之德，則所孚者皆善矣，初五皆言吉，而五尤吉，以其正中故爾。 拘係之，上窮也。 本義 “窮”，極也。 程傳 隨之固如“拘繫”維持，隨道之窮極也。

Li Guangdi remarked: During the time of "Following," if one is in a position of honor and possesses the virtue of uprightness and centrality, then the people he trusts will naturally be virtuous. Both the initial nine and the nine in the fifth position speak of good fortune, but the nine in the fifth is especially fortunate, because it is both upright and central. The Image Commentary says: To bind him up, is because the upper six has reached its limit. Zhu Xi's "Benyi" says: "Qiong" means extreme. Cheng Yi's "Yichuan Commentary on the Changes" says: To follow with firmness as if bound up, is the way of following reaching its extreme.

案 上窮則有高亢之意，在人如絕世離群，往而不返者是也。卦之陰爻皆云“繫”，至上六獨曰“拘係之”，故未子發明其義，以為因上六之不易繫也。

Li Guangdi remarked: The top line reaches the extreme, thus carrying the meaning of being lofty and isolated. In human affairs, it is like someone who secludes himself, leaves the crowd, and never returns. All the yao in this hexagram mention 'binding', but the top line alone says 'bound and restrained'. Therefore, Zhu Xi specially explained this, believing that it is because the top line is inherently difficult to bind (the original text 'wei zi' should be 'Zhu Zi').

山下有風，蠱。君子以振民育德。 本義 “山下有風”，物壞而有事矣。而事莫大於二者，乃治己治人之道也。 程傳 “山下有風”，風遇山而回，則物皆散亂，故為有事之象。君子觀有事之象， 集說 李氏舜臣曰：“山下有風”，則風落山之謂。山木摧落，蠱敗之象。飭蠱者，必須有以振起之。“振民”者，猶巽風之鼓為號令也。“育德”者，猶艮山之養成材力也。

The Image Commentary says: Wind blowing over a mountain, this is the great image of the hexagram "Gǔ" (Guilt); the gentleman takes inspiration from it, to invigorate the people and cultivate virtue. Zhu Xi's "Benyi" says: "Wind over a mountain," things are blown away, thus there is something to be done. And there is no greater matter than the principles of governing oneself and governing others. Cheng Yi's "Yichuan Commentary on the Changes" says: "Wind over a mountain," the wind meets the mountain and turns back, all things are scattered by the wind, thus it is the image of "there is something to be done." The gentleman observes this image of something to be done, ... the original text here is missing, Cheng's words are incomplete, and the text proceeds directly to the collected interpretations. The collected interpretations cite Li Shunshen saying: "Wind over a mountain," refers to the wind blowing things off the mountain. The trees on the mountain are broken and withered, which is the image of decay and the emergence of pests. To rectify decay, one must have a way to invigorate it. What is called "invigorate the people" is like the wind stirring and transforming into commands; what is called "cultivate virtue" is like the mountain containing and nurturing to form material strength.

《易》中育德多取于山，故《蒙》亦曰“果行育德”。 楊氏文煥曰：振萬物者莫如風，育萬物者莫如山。 李氏簡曰：“山下有風”，振物之象也。《蠱》之時，民德敗矣，敗而育之，必振動之，使離其故習可也，猶風之撓物，適所以養之也。

Li Shunchen continued saying: The Zhou Changes speak of "cultivating virtue" mostly by taking the image of a mountain. Therefore, the Great Image of the Meng hexagram also says "acting with integrity and cultivating virtue." The collected interpretations cite Yang Wenhuan saying: Nothing can shake all things as wind can; nothing can nurture all things as mountain can. The collected interpretations cite Li Jian saying: "Wind below the mountain" is the image of shaking all things. By the time of the Gu hexagram, the customs and virtues of the people have already deteriorated; when something has deteriorated, to cultivate it must first shake it, so that it can break away from old habits, just as wind shakes trees, which is precisely nurturing them.

俞氏琰曰：《小畜》之風在天上，《觀》之風在地上，《渙》之風在水上，並無所阻，故皆言行。《蠱》之風則止於山下，為山所阻，而不能條達，故不言行而言有。 沈氏一貫曰：風遇山而回，物皆擾亂，是為有事之象，君子以振起民心而育其德，“作新民”也。

Collective commentary cites Yu Yan's view: In the hexagram Xiao Xu, the wind is in the sky; in Guan, the wind is on the ground; in Huan, the wind is on the water. In all these cases, there is no obstruction, so the Great Image generally says "the wind moves." However, in Gu, the wind stops beneath the mountain, blocked by the mountain, unable to spread and reach, hence it does not say "moves" but "exists." Collective commentary also cites Shen Guanquan's view: When the wind meets the mountain, it turns back and swirls, disturbing and confusing all things, which is an omen of affairs. Therefore, the gentleman arouses the people's hearts and cultivates their virtue, which is the "make new people" mentioned in the Great Learning.

案 諸家“以振民育德”，懼為治人之事。與傳義不同，考其文意似為得之，蓋治己不應後於治人，而《蒙》之“果行育德”，亦施於蒙者之事也，若《漸》之“居賢德善俗”，為治己治人，則語次先後判然，且“居”與“育”亦有別。

Li Guangdi remarked: Various scholars regard "to uplift the people and cultivate virtue" as matters of governing others (the original text has "ju" instead of "ju"), which differs from the interpretations in Cheng Yi's Yichuan Commentary on the Changes and Zhu Xi's Benyi. Upon examining the meaning of the text, the interpretations of various scholars seem more appropriate. Because governing oneself should not be placed after governing others, and the phrase "achieving deeds and cultivating virtue" in the Meng hexagram also refers to matters applied to those who are ignorant. As for the phrase "residing in virtue and cultivating good customs" in the Jian hexagram, that is indeed a combination of governing oneself and others, with the order of the words clearly distinguished. Moreover, the characters "ju" and "yu" have their own distinct meanings.

幹父之蠱，意承考也。 程傳 子幹父蠱之道，意在承當於父之事也，故祗敬其事，以置父於無咎之地，常懷惕厲，則終得其吉也，盡誠於父事，吉之道也。 集說 項氏安世曰：“幹父之蠱”，跡若不順，意則承之也。跡隨時而遷，久則有敝，何可承也。孝子之於父，不失其忠愛之意而已。

The Image Commentary says: Rectifying the flaws left by the father is intended to carry on the father's legacy. In Cheng Yi's Commentary on the Changes, it says: A son rectifying the flaws of his father is intended to take up the father's responsibilities. Therefore, he handles the matter with reverence and caution, so as to place the father in a position of blamelessness. He constantly remains vigilant and fearful in his heart, and in the end, he attains good fortune. To fully devote himself to the father's affairs with sincerity is the way to achieve good fortune. Collected Commentaries cite Xiang Anshi's saying: "Carrying on the father's affairs" appears on the surface to be rebellious, but in reality it is about continuing the legacy. Actions change with the times, and over the years, flaws inevitably arise. How can such things be carried on? A filial son towards his father is only about not losing the heart of loyalty and respect.

楊氏簡曰：不得已而幹父之蠱，其意未嘗不順承者也。其意則承，其事則不可得而承矣，承其事則蠱不除，乃所以彰父之惡，非孝也。 張氏清子曰：不承其事而承其意，此善繼父之志者也。 楊氏啟新曰：前人以失而致蠱，未必無悔過之心。“幹父之蠱”，乃承考之意，而置之無過之地也，此聖人以子之賢善，歸之於父，為訓之義大矣。

Collective commentary cites Yang Jian's view: one only resorts to correcting his father's faults when forced, yet his intention is not contrary to filial piety and continuity. The intention may be inherited, but the act itself cannot be inherited; if the act is continued as it was, the faults will not be removed, but rather the father's mistakes will be publicized, which would not be filial. Collective commentary cites Zhang Qingzi's view: not inheriting the act itself, but inheriting the intention, is truly a person who inherits his father's aspirations well. Collective commentary cites Yang Qixin's view: previous generations may have caused faults due to mistakes, but they may not have lacked remorse. "Dry up the father's poison" is precisely continuing the father's original intention, placing him in a position of having no faults. This is the sage attributing the son's virtue to the father, and the moral instruction contained in this is of great significance.

案 “意承考”，釋“考”所以無咎，如楊氏之說。 幹母之蠱，得中道也。 程傳 二得中道而不過剛，幹母蠱之善者也。 集說 吳氏曰慎曰：爻曰“不可貞”，所以戒占者，《傳》：曰“得中道”，則是本爻象。言其能不至於貞者也，貞則非中道矣。

Li Guangdi remarked: "The phrase 'intending to follow the father's example' is explaining why the father was without fault, as Yang Qixin said." The Image Commentary says: Rectifying the faults left by the mother's side is because one has attained the middle path. Cheng Yi's Yichuan Commentary on the Changes says: Nine Two attains the middle path and is not overly firm, which is the best way to rectify the faults left by the mother's side. The collected interpretations cite Wu Yashen's statement: The line statement says 'not suitable for firmness,' which is a warning to the diviner; the Image Commentary says 'attaining the middle path,' which is speaking in terms of the image of this line, meaning it does not lead to stubbornness—being overly stubborn is not the middle path.

幹父之蠱，終無咎也。 程傳 以三之才，幹父之蠱，雖小有悔，終無大咎也。蓋剛斷能幹，不失正而有順，所以“終無咎也”。 集說 蔡氏清曰：不曰無大咎，而只曰“無咎”，蓋不但無大咎也，有進而勉之之意。

The Image Commentary says: Rectifying the faults left by the father, in the end there will be no blame. Cheng Yi's Commentary on the Changes says: Using the ability of the third line to rectify the faults of the father, although there may be some regret, there will be no great mistake. This is because he is strong and decisive, capable of accomplishing things, neither losing the right path nor acting against harmony, hence it is said 'in the end there will be no blame'. Collected Commentaries cite Cai Qing's saying: The Image Commentary does not say 'no great blame', but only 'no blame', because it is not merely the absence of major mistakes, but also contains further encouragement.

程傳 以四之才，守常居寬裕之時則可矣，欲有所往，則未得也，加其所任，則不勝矣。 集說 趙氏汝楳曰：謂重柔之往，未得遂其有事之志，斯其為於蠱者之吝。 幹父用譽，承以德也。 程傳 幹父之蠱，而用有令譽者，以其在下之賢，承輔之以剛中之德也。

The text of the "Image Commentary" for line six in the fourth hexagram states "Yù fù zhī gǔ, wǎng wèi dé yě," but the original text is missing. Cheng Yi's "Yichuan Commentary on the Changes" says: With the talents of line six, it is possible to maintain the conventional way in times of ease and comfort; but if one wishes to take action, it will not be possible. If further burden is placed upon it, it will be unable to bear it. The collected interpretations cite Zhao Ru Mei's saying: This refers to a line that is soft and resides in a soft position, and when it moves forward, it fails to achieve its purpose of rectifying the disorder, which is the shame and regret of the person rectifying the disorder. The "Image Commentary" says: Rectifying the disorder of the father and gaining a good reputation is achieved through virtue. Cheng Yi's "Yichuan Commentary on the Changes" says: Rectifying the disorder of the father and being able to gain a good reputation is because the virtuous ministers below support him with the virtue of being strong and centered.

集說 項氏安世曰：六五得尊位，行大中，能以令名掩前人之蠱者也。故曰“幹父用譽，承以德也”，言不以才幹，而以德干也。 鄭氏維嶽曰：既曰蠱矣，何德之可承，夫使人不曰承敝而承德，若不知其為前人之蠱然者。 案 《程傳》謂九二承以剛中之德，然凡言“承”者，皆就父子之繼而言，故初之“意承考”，此之“承以德”，文義相似也，不以事承考，而以意承考。不承父以事，而承父以德，父之德著，則譽亦彰矣，承以德，正釋“用譽”之意。

Collecting interpretations cite Xiang Anshi's view: Six in the Fifth occupies a noble position and follows the great middle path, able to cover up the faults of previous generations with a good reputation, hence it says, "Honoring the father through reputation, inheriting through virtue," meaning not relying on ability to correct, but relying on virtue to correct. Collecting interpretations cite Zheng Weiyue's view: Since it is already called "Gǔ" (a state of disorder), what virtue can be inherited? Yet he can make people not say that he is inheriting the previous disorder, but rather say he is inheriting the virtue of the previous generation, as if he completely does not know that the original was the previous disorder. Li Guangdi comments: The Cheng Transmission holds that this is inheriting the virtue of Nine in the Second, which is strong and upright in the center. However, whenever "inheriting" is mentioned, it refers to the succession of father and son. Therefore, Six at the Beginning says "intending to inherit the father," and here it says "inheriting through virtue," the meaning is exactly similar: not inheriting the father through deeds, but through intention; not inheriting the father through matters, but through virtue. Once the father's virtue is made prominent, the good reputation will naturally become evident. "Inheriting through virtue" is precisely explaining the meaning of "using reputation."

不事王侯，志可則也。 程傳 如上九之處事外，不累於世務，不臣事於王侯，蓋進退以道，用舍隨時，非賢者能之乎，其所存之志，可為法則也。 集說 陸氏銓曰：士何事尚志，志可則也，正是“高尚其事”。

The Image Commentary says: Not serving princes and dukes is because his mind is sufficient to serve as a model for people. Cheng Yi's Commentary on the Changes says: Like the Nine at the Top who remains detached, not entangled by worldly affairs, not serving princes and dukes in the role of a subject, his advancement and retreat follow the Way, his entering office and retirement follow the timing. This is not something the virtuous can achieve elsewhere. The aspirations in his mind can be taken as a model. Collected Commentaries cite Lu Quan saying: The Mencius asks 'What is the duty of a scholar?' and the answer is 'to cultivate aspirations.' Here, saying 'aspiration can be a model,' precisely corresponds to the line statement 'to pursue lofty aspirations.'

澤上有地，臨。君子以教思無窮，容保民無疆。 本義 地臨於澤，上臨下也，二者皆臨下之事，教之無窮者兌也，容之無疆者坤也。 程傳 澤之上有地，澤岸也，水之際也。物之相臨與含容，無若水之在地，故澤上有地為臨也。君於觀親臨之象，則教思無窮，親臨於民，則有教導之意思也，“無窮”，至誠無敦也，觀含容之象，則有容保民之心；“無疆”，廣大無疆限也，含容有廣大之意，故為無窮無疆之義。

The Image Commentary says: A great marsh above the earth, this is the "Great Approach" or "Great Presence" of the hexagram "Approaching." The gentleman takes this as a model, his teaching of the people is boundless, and his protection and care for the people has no limits. Zhu Xi's "Original Meaning" says: The earth is adjacent to the marsh, meaning the superior is looking down upon the inferior. These two sentences both refer to the situation of the superior being present over the inferior: the reason teaching is boundless is taken from the lower trigram Dui (Joy); the reason protection is boundless is taken from the upper trigram Kun (Earth). Cheng Yi's "Yichuan Commentary on the Changes" says: Above the marsh is the earth, which is the marsh bank, the boundary of the water. The mutual presence and containment between things is nowhere more evident than when water is contained within the earth. Therefore, "A marsh above the earth" becomes the hexagram "Approaching." The gentleman observes the image of being present over the people, thus generating boundless thoughts of teaching—being personally present with the people naturally gives rise to the intention of teaching; "boundless" refers to sincerity without weariness (the original text "wu dun" should be "wu yi"). Observing the image of containment, he generates the heart of containing and protecting the people; "boundless" refers to being vast without limits. Containment inherently carries the meaning of vastness, hence it is said to be "boundless" and "without limits."

集說 王氏弼曰：相臨之道，莫若悅順，不恃威制，得物之誠，故物無違也。是以“君子教思無窮，容保民無疆”。 劉氏牧曰：岸高於澤，俯臨之也。 胡氏炳文曰：不徒曰教，而曰“教思”，其意思如兌澤之深，不徒曰“保民”，而曰“容保民”，其度量如坤土之大。

Collective commentary cites Wang Bi's explanation: the principle of mutual adjacency is surpassed by harmony and obedience; without relying on authority to dominate, one can gain the sincere loyalty of others, so that everyone does not resist. Therefore it says, "A gentleman's teaching and thinking are boundless, his capacity to protect the people is limitless." Collective commentary cites Liu Mu's explanation: the bank is higher than the marsh, being elevated and looking down upon it. Collective commentary cites Hu Bingwen's explanation: not only saying "teach" but also "teaching and thinking," the mind is as deep as the Lake trigram; not only saying "protect the people" but also "contain and protect the people," the magnanimity is as vast as the Earth trigram.

俞氏琰曰：《臨》有二義，以爻之陰陽言，則為大臨小，以象之地澤言，則為上臨下。 蔡氏清曰：“教思”，謂其一段教育成就人底意思也，教人以善謂之忠，味“忠”之一字，方見此之所謂“教思”者。

Collected Commentaries cite Yu Yan's explanation: The hexagram "Approaching" has two meanings: in terms of the yao's yin and yang, it refers to the greater approaching the smaller; in terms of the imagery of land and marsh, it refers to the superior approaching the inferior. Collected Commentaries cite Cai Qing's explanation: The term "teaching and thinking" refers to the intention of educating and cultivating others. The Mencius says, "Teaching others to do good is called loyalty." By carefully contemplating the character "zhong" (loyalty), one can understand what is meant by "teaching and thinking" in this context.

又曰：勞之來之，匡之直之，輔之翼之，使自得之，又從而振德之，此可見君子教 案 臨者，大也。“澤上有地”。澤之盛滿，將與地平，大之義也。“教思無窮”，容保無疆，蓋言王澤之盛大，所以淪浹之深，而漸被之廣者。

Cai Qing also said: The Book of Mencius cites Yao's words, "Reward them, attract them, correct them, support them, assist them, and protect them, so that they may achieve their own goals, and then further bestow kindness upon them." From this we can see that a gentleman's teaching... the original text is missing here, and Cai's words are incomplete. The text then directly continues with Li Guangdi's commentary. Li Guangdi commented: "Lín" means great. "A marsh above the earth" refers to the marsh water being full, about to reach the level of the land, which signifies greatness. "Teaching thoughts are boundless" and "Capacity for protection is boundless" describe the vastness of the king's grace, thus the deep penetration and gradual wide coverage of his influence.

咸臨，貞吉，志行正也。 程傳 所謂貞吉，九之志在於行正也，以九居陽，又應四之正，其志正也。 集說 吳氏曰慎曰：有守正，有行正，《臨》初正與《屯》同。

The Image Commentary says: By residing above and governing below with a responsive heart, maintaining correctness and achieving good fortune, it is because its intention is to act uprightly. Cheng Yi's Commentary on the Changes says: The term 'zheng ji' refers to the intention of the first line, nine at the beginning, to act uprightly. A yang line occupying a yang position is 'dang wei'; also, it corresponds with the sixth line in the fourth position, which is a line that is correct, so its intention is upright. Collected Commentaries cite Wu Yashen's statement: Correctness has two aspects: one is 'shou zheng' (maintaining correctness), and the other is 'xing zheng' (acting uprightly); the correctness discussed in the first line of the hexagram of 'Lin' is of the same type as that in the first line of the hexagram of 'Zun'.

咸臨，吉無不利，未順命也。 本義 未詳。 程傳 未者非遽之辭。孟子或問勸齊伐燕有諸，曰：未也。又云：仲子所食之粟，伯夷之所樹與，抑亦盜跖之所樹與，是未可知也。《史記》侯羸曰：人固未易知。古人用字之意皆如此。今人大率用對巳字，故意似異，然實不殊也。九二與五感應以臨下，蓋以剛德之長，而又得中，至誠相感，非由順上之命也，是以“吉”而“無不利”。五順體而二說體，又陰陽相應，故象特明其非由說順也。

The Image Commentary says: By residing above and governing below with a responsive heart, it is auspicious and without any disadvantage, because it is not due to obedience to the commands above. Zhu Xi's "Benyi" says: This sentence is indeed difficult to fully understand. Cheng Yi's "Yichuan Commentary on the Changes" says: The character "未" expresses the meaning of "not immediately so." In the "Mengzi," someone asked, "Did you advise the State of Qi to attack Yan?" Mengzi answered, "Not yet." He also said, regarding the grain eaten by Chen Zhongzi, whether it was planted by Boyi or Yanzhi, it is "not yet known." In the "Shiji," Hou Ying said, "People are inherently not easy to know." The meaning of the character "未" in ancient texts is used in this way. Nowadays, people mostly use it in contrast with the character "已," so the meaning seems different, but in reality, there is no difference. The mutualsympathetic response between Nine in the Second and Six in the Fifth, residing above and governing below, is based on the growth of strong virtue and occupying the central position, leading to mutualsympathetic response through sincerity, not because of obedience to the commands above, hence it is auspicious and without any disadvantage. Six in the Fifth belongs to the nature of Kūn (Earth), while Nine in the Second belongs to the nature of Duì (Lake), and the two are in mutual yin-yang correspondence, so the Image Commentary specifically emphasizes that it is not due to pleasing or obeying above.

案 君子道長，天之命也，然命不於常，故《彖》言“八月有凶”，而《傳》：言“消不久”，君子處此，唯知持盈若虛，所謂大亨以正天之道者，則順道而非順命矣，以二為剛長之主，即卦主也，故特發此義，以與《彖》意相應。凡天之命，消長焉而已，方其長也，則不順命，不受命，知盈不可久，而進不可恃也。及其消也，則志不舍命。知物不可窮，而往之必復也，《易》之大義，盡在於斯。

Li Guangdi remarked: The way of the superior man lies in growth, which is the mandate of heaven; however, the mandate of heaven is not fixed in one place, so the Commentary on the Judgment says, "There is misfortune in the eighth month," and the Commentary states that decline is imminent. When the superior man is in this situation, he knows only to hold on to fullness as if it were emptiness, which is what the Commentary on the Judgment says, "Great success through uprightness is the way of heaven"—this is following the way, not following the mandate. Since nine two is the main line of yang growth, which is the main line of the entire hexagram, it is especially emphasized to express this meaning, in harmony with the intent of the Commentary on the Judgment. In general, the mandate of heaven is nothing but alternation between decline and growth: when it is in the phase of growth, one does not follow the mandate or submit to it, understanding that fullness cannot last and advancement cannot be relied upon; when it is in the phase of decline, one does not abandon the mandate of heaven, understanding that things will not reach an end and that what has gone away will surely return. The great meaning of the Zhou Changes is fully expressed here.

甘臨，位不當也。既憂之，咎不長也。 程傳 陰柔之人，處不中正，而居下之上，復乘二陽，是處不當位也。既能知懼而憂之，則必強勉自改，故其過咎不長也。 集說 李氏簡曰：六三不中不正，處不當位，雖甘說此位，亦安足以有臨乎？能知而憂之，強勉自改，則過咎不長也。

The Image Commentary says: Using flattery to dominate above and control below is because the position occupied is inappropriate; since one has already been concerned about it, the mistake will not last long. Cheng Yi's Commentary on the Changes says: The sixth line in the third position is a yin and flexible person, who is neither in the center nor in the correct position, yet occupies the top of the lower trigram and also dominates over the two yang lines below. This is the inappropriate position. Since he is able to feel fear and be concerned, he will certainly strive to correct himself, so his mistake will not last long. Collected Commentaries cite Li Jian as saying: The sixth line in the third position is neither in the center nor in the correct position, and thus occupies an inappropriate position; even if he is willing to enjoy this position, how can he be qualified to dominate above and control below? If he is able to realize this and be concerned, and strive to correct himself, his mistake will not last long.

案 三之爻位不當，而四之爻位當，故其德有善否。然三之所處，位高勢盛，不可甘也，而甘之，此其所以為不當也。四之所處，與下相親，最切至也，而能至焉，此其所以為當也。是為借爻位之當不當，以明所處位之當不當，《易》之例也。

Li Guangdi comments: The yao position of line six in the third is inappropriate, while that of line six in the fourth is appropriate, hence their virtue is good and bad respectively. However, line six in the third is in a high and powerful position, which should not be contented, yet it is contented, which is its inappropriateness. Line six in the fourth is in a position close to the lower trigram, the most appropriate position to approach below, and it indeed fulfills this appropriateness, which is its appropriateness. This is how the Book of Changes uses the appropriateness or inappropriateness of yao positions to explain the appropriateness or inappropriateness of the situation, which is a common practice in the Book of Changes.

至臨，無咎，位當也。 程傳 居近君之位，為得其任，以陰處四，為得其正，與初相應，為下賢，所以“無咎”，蓋由位之當也。 集說 鄭氏汝諧曰：其位在上下之際，《臨》之切至也，凡上之臨下，唯患其遠而不相通，四既近於下，其所處之位至當，是以“無咎”。

The Image Commentary says: Being properly situated above and governing below without fault is because the position is appropriate. Cheng Yi's Commentary on the Changes says: The sixth line in the fourth position holds a position close to the ruler, thus fulfilling its responsibility; with a yao of yin in the fourth position, which is a yin position, it is said to be "appropriate" and correct; and it corresponds with the first nine, thus being able to honor the virtuous below: therefore, "no blame," entirely due to the appropriateness of the position. Collected Commentaries cite Zheng Ruoxie's statement: Its position is exactly at the junction of the upper and lower trigrams, making it the most appropriate line in the Hexagram of Approaching. Whenever someone above governs those below, the greatest fear is being too distant and lacking communication; since the sixth line is close to the lower part, its position is extremely appropriate, thus "no blame."

程傳 君臣道合，蓋以氣類相求，五有中德，故能倚任剛中之賢，得“大君之宜”，成“知臨”之功，蓋由行其中德也。人君之於賢才，非道同德合，豈能用也。 集說 沈氏該曰：能以其知行中者也。

The text of the "Image Commentary" for line six in the fifth position states: "The proper conduct of the great sovereign is called acting in the middle." However, the original text is missing. Cheng Yi in his "Yichuan Commentary on the Changes" says: the way between sovereign and minister is harmonious because they seek each other with the same spirit and correspond with each other in kind. Line six five has the virtue of being in the center, so it can rely on and appoint virtuous ministers who are strong and centered, thus achieving the "proper conduct of the great sovereign" and accomplishing the merit of "knowing to govern." This is all due to its practice of the virtue of the center. A sovereign cannot use a virtuous person unless their way and virtue are in harmony. The collected interpretations cite Shen Cai saying: this refers to someone who uses his wisdom to practice the middle way.

敦臨之吉，志在內也。 程傳 志在內，應乎初與二也，志順剛陽而敦篤，其吉可知也。 集說 張氏振淵曰：志在內，即萬物一體之意。所以能敦，若將天下國家置在度外，雖有些小德澤，終是淺薄。

The Image Commentary says: Being solid and sincere, occupying a high position and governing below to achieve good fortune, is because the mind is placed in the Inner Trigram. Cheng Yi's Commentary on the Changes says: What is meant by 'the mind is within' is that the line Six at the Top corresponds with the lines Nine at the Beginning and Nine in the Second; the mind follows the yang and is solid and sincere, its good fortune is evident. The collected interpretations cite Zhang Zhenyuan saying: 'The mind is within' means to be one with all things; only in this way can 'solidity' be achieved. If the world and state are set aside from one's thoughts, even with a little kindness, it will ultimately be shallow.

案 此志在內，當與《泰》初“志在外”反觀，同是天下國家也，自初言之則為外，自上言之則為內。伊尹躬耕，而自任以天下之重，可謂志在外矣。堯舜耄期倦勤，而念不忘民，可謂志在內矣。

Li Guangdi remarked: The phrase "zhi zai nei" here should be compared with "zhi zai wai" in the first line of the Tai hexagram. Both refer to the state and country. From the perspective of the first line, going out is called "wai," while from the perspective of the top line, returning is called "nei." Yi Yin personally farmed in the wilderness of You Shen, yet shouldered the heavy responsibility of the world, which can be described as "zhi zai wai." On the other hand, Yao and Shun, though aged and tired of governing, still kept the people's welfare in mind, which can be described as "zhi zai nei."